Peter Martyr Vermigli
Peter Martyr Vermigli | |
---|---|
Pietro Martire Vermigli | |
Italian | |
Other names | Petri Martyris Vermilii |
Alma mater | University of Padua |
Ordination | 1525 |
Theological work | |
Era | Reformed doctrine of the Eucharist |
Peter Martyr Vermigli
Born in
Vermigli's best-known theological contribution was defending the
Vermigli developed a strong doctrine of
Life
Early life (1499–1525)
Vermigli was born in
On completing his novitiate in 1518, Vermigli took the name Peter Martyr after the thirteenth-century
Early Italian ministry (1525–1536)
Vermigli was
In 1530 Vermigli was appointed
The chapter general re-elected Vermigli to the Spoletan abbacy in 1534 and again in 1535, but he was not elected to lead any house the following year. He may have been identified as a promising reformer who could help with reform efforts in higher places.
First controversial preaching and ministry in Lucca (1537–1541)
The Congregation elected Vermigli abbot of the monastery at
Vermigli's move away from orthodox Catholic belief became apparent in 1539 when he preached on
In 1541 the Congregation elected Vermigli to the important post of prior of
Flight from Italy and first Strasbourg professorship (1542–1547)
Vermigli was widely respected and very cautious. He was able to continue his reform efforts in Lucca without any suspicion of unorthodox views, despite a papal meeting there with Emperor Charles V in 1541.[39] His eventual downfall was caused by two of his followers, one of whom openly questioned papal authority and another who celebrated a Protestant form of the Eucharist.[3] The reconstitution of the Roman Inquisition in 1542 may have been in part a response to the fear that Lucca and other cities would defect from the Catholic Church.[40] The authorities of the Republic of Lucca began to fear that their political independence from the Holy Roman Empire was at stake if their city continued to be viewed as a Protestant haven. Bans on Protestant books heretofore ignored were enforced, religious feasts which had been dropped were reinstated, and religious processions were scheduled to assure Rome of Lucca's loyalty.[41]
Vermigli was summoned to a Chapter Extraordinary of the Lateran Congregation, and his friends warned him that he had powerful adversaries. These increasingly foreboding events contributed to his decision to ignore the summons and flee, but he was finally persuaded by his conscience against the
Once Vermigli arrived in Zürich he was questioned regarding his theological views by several Protestant leaders including
Two of Vermigli's former colleagues in Lucca—Lacizi and Tremellius—would join him in Strasbourg.
England (1547–1553)
On arriving in Oxford, Vermigli began lecturing on
In 1549, a series of uprisings known as the
Vermigli became deeply involved in English church politics. In 1550, he and Martin Bucer provided recommendations to Cranmer for additional changes to the Book of Common Prayer's Eucharistic liturgy.
King Edward died in 1553, followed by the accession of Mary I of England, who opposed the Protestant reformers. Vermigli was placed under house arrest for six months,[3] and his Catholic opponents at Oxford would likely have had him executed, as Cranmer eventually was in 1556. Despite this risk, he agreed to a public disputation with Cranmer against the new Catholic establishment, but this never came to fruition because Cranmer was imprisoned.[75] Vermigli was able to receive permission from the Privy Council to leave England, and was advised by Cranmer to do so.[3]
Vermigli's wife, Catherine, had become well known in Oxford for her piety and ministry to expectant mothers. She also enjoyed carving faces into plum stones.
Strasbourg and Zürich (1553–1562)
Vermigli arrived in Strasbourg in October 1553, where he was restored to his position at the Senior School and began lecturing on Judges as well as Aristotle's Nicomachean Ethics.[77] Vermigli often gathered with other Marian exiles for study and prayer in his home.[78] His lectures on Judges often addressed the political issues relevant for the exiles, such as the right to resist a tyrant.[3] Since Vermigli's departure and the death of Bucer in 1551, Lutheranism had gained influence in Strasbourg under the leadership of Johann Marbach. Vermigli had been asked to sign both the Augsburg Confession and the Wittenberg Concord as a condition of being reinstalled as professor.[79] He was willing to sign the Augsburg Confession, but not the Concordat, which affirmed a bodily presence of Christ in the Eucharist.[3] He was retained and reappointed anyway, but controversy over the Eucharist, as well as Vermigli's strong doctrine of double predestination, continued with the Lutherans. Another professor in Strasbourg, Girolamo Zanchi, who had converted to Protestantism while under Vermigli in Lucca, shared Vermigli's convictions regarding the Eucharist and predestination. Zanchi and Vermigli became friends and allies.[80] Vermigli's increasing alienation from the Lutheran establishment led him in 1556 to accept an offer from Heinrich Bullinger to teach at the Carolinum school in Zürich. John Jewel, a fellow Marian exile, came along with him.[80]
In Zürich, Vermigli succeeded Konrad Pellikan as the chair of Hebrew, a position he would hold until his death.
Vermigli's Eucharistic views were accepted in Zürich, but he ran into controversy over his doctrine of double predestination. Similarly to
Vermigli attended the abortive
Works
Vermigli is best known for the Loci Communes (Latin for "commonplaces"), a collection of topical discussions scattered throughout his biblical commentaries.
Vermigli published commentaries on I Corinthians (1551), Romans (1558), and Judges (1561) during his lifetime.[98] He was criticised by his colleagues in Strasbourg for withholding his lectures on books of the Bible for years rather than sending them to be published. Calling his lecture notes on Genesis, Exodus, Leviticus and the Minor Prophets "brief and hasty annotations", he found it difficult to find time to prepare them for publication. His colleagues edited and published some of his remaining works on the Bible after his death: prayers on the Psalms (1564) and commentaries on Kings (1566), Genesis (1569), and Lamentations (1629).[99] Vermigli followed the humanist emphasis on seeking the original meaning of scripture, as opposed to the often fanciful and arbitrary allegorical readings of the medieval exegetical tradition.[100] He occasionally adopted an allegorical reading to interpret the Old Testament as having to do with Christ typologically,[101] but he did not utilise the quadriga method of medieval biblical interpretation, where each passage has four levels of meaning. Vermigli's command of Hebrew, as well as his knowledge of rabbinic literature, surpassed that of most of his contemporaries, including Calvin, Luther, and Zwingli.[102]
Vermigli published an account of his disputation with Oxford Catholics over the Eucharist in 1549, along with a treatise further explaining his position.[103] The disputation largely dealt with the doctrine of transubstantiation, which Vermigli strongly opposed, but the treatise was able to put forward Vermigli's own Eucharistic theology.[104] Vermigli's Eucharistic views, as expressed in the disputation and treatise, were influential in the changes to the Book of Common Prayer of 1552.[105] Vermigli weighed in again on the Eucharistic controversy in England in 1559. His Defense Against Gardiner was in reply to Stephen Gardiner's 1552 and 1554 Confutatio Cavillationum, itself a reply to the late Thomas Cranmer's work. At 821 folio pages, it was the longest work on the subject published during the Reformation period.[106]
Vermigli's Eucharistic polemical writing was initially directed against Catholics, but beginning in 1557 he began to involve himself in debates with Lutherans. Many Lutherans during this time argued that Christ's body and blood were physically present in the Eucharist because they are ubiquitous, or everywhere. In 1561, Johannes Brenz published a work defending such a view, and Vermigli's friends convinced him to write a response.[107] The result, the Dialogue on the Two Natures in Christ, was written in the form of a dialogue between Orothetes ("Boundary Setter"), a defender of the Reformed doctrine that Christ's body is physically located in Heaven, and Pantachus ("Everywhere"), whose speeches are largely taken directly from Brenz's work.[108] Brenz published a response in 1562, to which Vermigli began to prepare a rebuttal, but he died before he was able to complete it.[109]
Theology
Vermigli was primarily a teacher of scripture rather than a systematic theologian, but his lasting influence is mostly associated with his doctrine of the Eucharist. This can be explained by the close relationship he saw between the exegesis of scripture and theological reflection.[110] Vermigli's method of biblical commentary, similar to that of Martin Bucer, was to include extended discussions of doctrinal topics treated by the biblical texts.[111] Like other Protestants, he believed scripture alone held supreme authority in establishing truth.[112] Nevertheless, he was familiar with the church fathers to a higher degree than many of his contemporaries, and he constantly referred to them.[113] He saw value in the fathers because they had discovered insights into the scriptures that he might not have found,[114] and because many of his Catholic opponents placed great weight on arguments from patristic authority.[115] Often, though, he used the fathers as support for interpretations he had already reached on his own and was not concerned when his interpretation had no patristic precedent.[116]
Vermigli is best known for his polemics against the Catholic doctrine of transubstantiation and for the Reformed doctrine of "sacramental presence".
Vermigli did not see predestination as central to his theological system, but it became associated with him because of controversies in which he became entangled.
Vermigli's biblical writings frequently address political matters.
Legacy
Vermigli's leadership in Lucca left it arguably the most thoroughly Protestant city in Italy. The Inquisition led many of these Protestants to flee, creating a significant population of Protestant refugees in Geneva. Several important leaders in the Reformation can also be tied to Vermigli's work in Lucca, including Girolamo Zanchi and Bernardino Ochino.[136]
Scholars have increasingly recognised the importance of figures other than John Calvin and Huldrych Zwingli in the early formation of the Reformed tradition.
Vermigli had a profound influence on the English Reformation through his relationship with Thomas Cranmer. Before his contact with Vermigli, Cranmer held Lutheran Eucharistic views. Vermigli seems to have convinced Cranmer to adopt a Reformed view, which changed the course of the English Reformation since Cranmer was primarily responsible for revisions to the Book of Common Prayer and writing the Forty-two Articles.[140] Vermigli had a direct role in the modifications of the Book of Common Prayer of 1552.[141] He is also believed to have contributed to, if not written, the article on predestination found in the Forty-two Articles of Religion of 1553.[142] In Elizabethan Oxford and Cambridge, Vermigli's theology was arguably more influential than that of Calvin.[143] His political theology in particular shaped the Elizabethan religious settlement and his authority was constantly invoked in the controversies of this period.[143]
Various of Vermigli's writings were printed about 110 times between 1550 and 1650.[144] The 1562 Loci Communes became a standard textbook in Reformed theological education.[145] He was popular especially with English readers of theology in the seventeenth century. John Milton probably consulted his commentary on Genesis when writing Paradise Lost.[146] The English edition of the Loci Communes was brought to the Massachusetts Bay Colony where it was an important textbook at Harvard College.[147] More of Vermigli's works were found in the libraries of seventeenth-century Harvard divinity students than those of Calvin. Vermigli's works were highly regarded by New England Puritan theologians such as John Cotton and Cotton Mather.[146]
Notes and references
Notes
- Rudolph Gualther, translates:[2]
Florence brought him forth, Now he wanders as a foreigner and pilgrim
That he might forever be a citizen among those above.
This is his likeness; the writings conceal his mind;
Integrity and piety cannot be represented by art. - ^ His name in his native Italian is Pietro Martire Vermigli. He was born Piero Mariano Vermigli, but took the name Peter Martyr when he became a monk.[3] In earlier literature he was usually called Peter Martyr, but modern scholars usually use Vermigli to distinguish him from other Christian figures also called Peter Martyr.[4]
- ^ The school was run by Marcello Virgilio Adriano .[3]
- ^ The monasteries were San Giuliano Abbey and Sant'Ansano Monastery (attached to Sant'Ansano Church).[20] San Guiliano was probably abandoned before Vermigli's abbacy.[21]
- ^ The convents were San Matteo and La Stella.[20]
- ^ He succeeded Tommaso da Piacenza.[35]
- ^ The lectures on Lamentations[53] and Genesis were published as commentaries, but the lectures on the minor prophets[53] and Exodus have not survived.[54]
- ^ Frank A. James, III, writes that the axe duel story "does not seem to have a solid historical ground" citing Joachim Staedke.[85]
- ^ Maria first married Paolo Zanin, then Gorg Ulrich, a minister in Thalwil.[91]
References
- ^ Kirby 2007, p. 235.
- ^ Kirby 2007, p. 240.
- ^ a b c d e f g h i j k l m n o p q r s t u v w Taplin 2004.
- ^ Zuidema 2008, p. 14.
- ^ McNair 1967, p. 53.
- ^ McNair 1967, p. 56.
- ^ McNair 1967, p. 60.
- ^ McNair 1967, p. 62.
- ^ Steinmetz 2001, p. 106.
- ^ Zuidema 2011, p. 376.
- ^ McNair 1967, p. 63.
- ^ McNair 1967, pp. 84–85.
- ^ James 1998, p. 106.
- ^ James 1998, p. 108.
- ^ McLelland 1957, p. 3.
- ^ McNair 1967, p. 118.
- ^ McLelland 2009a, p. 28.
- ^ McLelland 2009a, p. 28; James 1998, p. 195.
- ^ McNair 1967, p. 125.
- ^ a b McNair 1967, p. 127.
- ^ McNair 1967, p. 128.
- ^ McNair 1967, p. 128–129.
- ^ McNair 1967, pp. 130–131.
- ^ a b McLelland 2009a, p. 30.
- ^ a b Kirby 2009, p. 136.
- ^ Steinmetz 2001, p. 107; James 1998, pp. 194–195, 197, 200.
- ^ James 1998, p. 195, 197, 199.
- ^ James 1998, p. 40.
- ^ James 1998, p. 163; Sytsma 2018, pp. 155–156.
- ^ McNair 1967, p. 161.
- ^ McLelland 2009a, p. 32.
- ^ McNair 1967, p. 165.
- ^ a b Steinmetz 2001, p. 107.
- ^ McNair 1967, p. 193.
- ^ a b McNair 1967, p. 206.
- ^ McNair 1967, p. 213.
- ^ McNair 1967, p. 221.
- ^ McNair 1994, p. 7.
- ^ McNair 1967, p. 239.
- ^ McNair 1967, p. 249.
- ^ McNair 1967, pp. 254–255.
- ^ McNair 1967, p. 265–268.
- ^ McNair 1967, p. 271.
- ^ James 1998, p. 39.
- ^ McNair 1967, pp. 276–277.
- ^ McNair 1967, p. 282.
- ^ Taplin 2004; McNair 1967, p. 290.
- ^ James 1998, p. 3.
- ^ McLelland 1957, p. 10; Hobbs 2009, p. 38.
- ^ Hobbs 2009, p. 38.
- ^ James 1998, p. 4.
- ^ Campi 2009, p. 97.
- ^ a b c Hobbs 2009, p. 50.
- ^ Hobbs 2009, p. 60.
- ^ Hobbs 2009, p. 49.
- ^ Hobbs 2009, p. 53.
- ^ Anderson 1975, p. 80; Hobbs 2009, p. 53.
- ^ Hobbs 2009, p. 54.
- ^ McNair 1994, p. 8.
- ^ Kirby 2009, p. 137.
- ^ a b McLelland 1957, p. 16.
- ^ a b Methuen 2009, p. 71; Taplin 2004.
- ^ a b Methuen 2009, p. 71.
- ^ Overell 1984, p. 89.
- ^ a b Steinmetz 2001, p. 108; James 1998, pp. 4, 8.
- ^ Overell 1984, p. 90.
- ^ a b McLelland 2000, p. xxx.
- ^ Kirby 2009, p. 139; Taplin 2004.
- ^ a b McNair 1994, p. 10.
- ^ Overell 1984, p. 92.
- ^ Overell 1984, p. 93.
- ^ McNair 1994, p. 10; Anderson 1996.
- ^ Overell 1984, p. 93; Taplin 2004.
- ^ McLelland 1957, pp. 26–27.
- ^ Kirby 2009, p. 140.
- ^ McNair 1994, p. 9.
- ^ McLelland 1957, p. 44–46.
- ^ Anderson 1996.
- ^ James 1998, pp. 4, 31; Steinmetz 2001, pp. 112–113.
- ^ a b James 1998, pp. 4, 32; Steinmetz 2001, pp. 112–113.
- ^ McNair 1994, pp. 11–12.
- ^ a b c McNair 1994, p. 12.
- ^ Campi 2009, pp. 99–100.
- ^ James 1998, pp. 4, 33–34; Steinmetz 2001, pp. 112–113.
- ^ James 2007, p. 170.
- ^ Venema 2002, pp. 76–77.
- ^ Venema 2002, p. 87.
- ^ Venema 2002, pp. 78–79.
- ^ James 1998, pp. 4, 35; Steinmetz 2001, pp. 112–113.
- ^ McLelland 1957, p. 63.
- ^ a b McNair 1994, pp. 12–13.
- ^ McLelland 2009b, p. 480.
- ^ Donnelly & Kingdon 1990, p. 98.
- ^ a b McLelland 2009b, p. 487.
- ^ Donnelly 1976, p. 172.
- ^ McLelland 2009b, p. 488; Kirby, Campi & James 2009, p. 2.
- ^ McLelland 2009b, p. 493–494.
- ^ Balserak 2009, p. 284.
- ^ Hobbs 2009, p. 52.
- ^ Kirby, Campi & James 2009, p. 2–3.
- ^ Campi 2009, pp. 102–103.
- ^ Campi 2014, pp. 134–135.
- ^ McLelland 2009a, p. xv.
- ^ McLelland 2009a, p. xxiii–xxiv.
- ^ McLelland 2009a, p. xlii.
- ^ McLelland 2009a, pp. xxxv–xxxvi.
- ^ Donnelly 1995, p. xvi.
- ^ Donnelly 1995, p. xvii.
- ^ Donnelly 1995, p. xix.
- ^ McLelland 2009c, p. 496.
- ^ Amos 2009, p. 189.
- ^ Rester 2013, pp. 11–12.
- ^ Wright 2009, p. 129.
- ^ Wright 2009, p. 123.
- ^ McLelland 1957, p. 267.
- ^ Schantz 2004, p. 131.
- ^ Donnelly, James & McLelland 1999, p. 151.
- ^ Boutin 2009, p. 199.
- ^ Boutin 2009, pp. 202–203.
- ^ McLelland 1957, p. 185.
- ^ McLelland 1957, p. 221.
- ^ James 1998, p. 33.
- ^ Muller 2008, p. 62.
- ^ Muller 2008, p. 64.
- ^ Neelands 2009, p. 360.
- ^ Neelands 2009, p. 358.
- ^ Muller 2008, p. 65.
- ^ Muller 2008, p. 70.
- ^ Sytsma 2018, p. 155-161.
- ^ Kirby 2009, p. 401.
- ^ Kirby 2004, p. 291.
- ^ Kirby 2010, p. 96.
- ^ Kirby 2004, p. 295.
- ^ Kirby 2004, p. 294.
- ^ Kirby 2010, p. 105.
- ^ Donnelly 1976, p. 173.
- ^ Benedict 2002, p. 50.
- ^ Baschera 2007, pp. 325–326.
- ^ Donnelly 1976, p. 207.
- ^ Donnelly 1976, pp. 174–175.
- ^ Steinmetz 2001, p. 112; James 1998, p. 4.
- ^ Neelands 2009, p. 374.
- ^ a b Kirby 2009, pp. 143–144.
- ^ Donnelly 1976, p. 3.
- ^ Benedict 2002, p. 62.
- ^ a b Donnelly 1976, p. 180.
- ^ McLelland 2009b, p. 488.
Sources
- Amos, N. Scott (2009). "Exegesis and Theological Method". In Kirby, W. J. Torrance; Campi, Emidio; ISBN 978-90-474-2898-5.
- Anderson, Marvin W. (1996). "Peter Martyr Vermigli". In Hillebrand, Hans J. (ed.). Oxford Encyclopedia of the Reformation. Oxford: ISBN 978-0-19-518757-1– via Oxford Reference.
- ——— (1975). Peter Martyr: A Reformer in Exile (1542–1562). Bibliotheca Humanistica & Reformatorica. Vol. X. Nieuwkoop, The Netherlands: B. De Graaf. ISBN 978-90-6004-343-1.
- Balserak, Jon (2009). "I Corinthians Commentary: Exegetical Tradition". In Kirby, W. J. Torrance; Campi, Emidio; ISBN 978-90-474-2898-5.
- Baschera, Luca (2007). "Peter Martyr Vermigli on Free Will: the Aristotelian Heritage of Reformed Theology". Calvin Theological Journal. 42 (2): 325–340.
- ISBN 978-0-300-10507-0.
- Boutin, Maurice (2009). "Ex Parte Videntium: Hermeneutics Of The Eucharist". In Kirby, W. J. Torrance; Campi, Emidio; ISBN 978-90-474-2898-5.
- Campi, Emidio (2014). Shifting Patterns of Reformed Tradition. Göttingen, Germany: ISBN 978-3-525-55065-6.
- ——— (2009). "Zurich: Professor In The Schola Tigurina". In Kirby, W. J. Torrance; Campi, Emidio; ISBN 978-90-474-2898-5.
- Donnelly, John Patrick (1995). Dialogue on the Two Natures in Christ. Sixteenth Century Essays & Studies. Vol. XXXI. Kirksville, MO: ISBN 978-0-940474-33-8.
- ——— (1976). Calvinism and Scholasticism in Vermigli's Doctrine of Man and Grace. Studies in Medieval and Reformation Thought. Vol. XVIII. Leiden, The Netherlands: Brill. ISBN 978-90-04-04482-1.
- Donnelly, John Patrick; ISBN 978-0-943549-75-0.
- Donnelly, John Patrick, S. J.; Kingdon, Robert M. (1990). A Bibliography of the Works of Peter Martyr Vermigli. Sixteenth Century Essays & Studies. Vol. XIII. Kirksville, MO: Sixteenth Century Journal Publishers. ISBN 978-0-940474-14-7.)
{{cite book}}
: CS1 maint: multiple names: authors list (link - Hobbs, R. Gerald (2009). "Strasbourg: Vermigli and the Senior School". In Kirby, W. J. Torrance; Campi, Emidio; ISBN 978-90-474-2898-5.
- James, Frank A. III (2007). "The Bullinger/Vermigli Axis: Collaborators in Toleration and Reformation". In Campi, Emidio; Opitz, Peter (eds.). Heinrich Bullinger, Life — Thought — Influence. Vol. 1. Zurich: Theological Verlag. pp. 165–176. ISBN 978-3-290-17387-6.
- ——— (1998). Peter Martyr Vermigli and Predestination: The Augustinian Inheritance of an Italian Reformer. Oxford: ISBN 978-0-19-826969-4.
- Kirby, W. J. Torrance; Campi, Emidio; ISBN 978-90-474-2898-5.
- Kirby, Torrance (2010). "Peter Martyr Vermigli's Political Theology and the Elizabethan Church". In Ha, Polly; Collinson, Patrick (eds.). The Reception of Continental Reformation in Britain (PDF). Oxford: ISBN 978-0-19-726468-3. Archived from the original(PDF) on 2 June 2016.
- ——— (2009). "From Florence to Zürich via Strasbourg and Oxford: The International Career of Peter Martyr Vermigli". In Opitz, Peter; Moser, Christian (eds.). Bewegung und Beharrung: Aspekte des reformierten Protestantismus 1520–1650. Studies in the History of Christian Traditions. Vol. 144. Leiden, The Netherlands: Brill. pp. 135–146. ISBN 978-90-474-4042-0– via Brill Online.
- ——— (2007). "'Vermilius Absconditus': the Zurich portrait". The Zurich Connection and Tudor Political Theology. Studies in the History of Christian Traditions. Vol. 131. Leiden, The Netherlands: Brill. pp. 235–258. ISBN 978-90-474-2038-5– via Brill Online.
- ——— (2004). "Peter Martyr Vermigli and Pope Boniface VIII — The Difference between Civil and Ecclesiastical Power". In ISBN 978-90-04-13914-5.
- McLelland, Joseph C. (2009a). "Italy: Religious and Intellectual Ferment". In Kirby, W. J. Torrance; Campi, Emidio; ISBN 978-90-474-2898-5.
- ——— (2009b). "A Literary History of the Loci Communes". In Kirby, W. J. Torrance; Campi, Emidio; ISBN 978-90-474-2898-5.
- ——— (2009c). "Conclusion: Vermigli's 'Stromatic' Theology". In Kirby, W. J. Torrance; Campi, Emidio; ISBN 978-90-474-2898-5.
- ———, ed. (2000). The Oxford Treatise and Disputation on the Eucharist, 1549. Sixteenth Century Essays & Studies. Vol. LVI. Kirksville, MO: Sixteenth Century Journal Publishers. ISBN 978-0-943549-89-7.
- ——— (1957). The Visible Words of God: An Exposition of the Sacramental Theology of Peter Martyr Vermigli, A.D. 1500–1562. Grand Rapids, MI: OCLC 4337417.
- McNair, Philip M. J. (1994). "Biographical Introduction". In McClelland, Joseph C. (ed.). Early Writings: Creed, Scripture, Church. Sixteenth Century Essays & Studies. Vol. 30. Kirksville, MO: Sixteenth Century Journal Publishers. ISBN 978-0-940474-32-1.
- ——— (1967). Peter Martyr in Italy: An Anatomy of Apostasy. Oxford: Clarendon. OCLC 849189667.
- Methuen, Charlotte (2009). "Oxford: Reading Scripture in the University". In Kirby, W. J. Torrance; Campi, Emidio; ISBN 978-90-474-2898-5.
- ISBN 978-0-8010-3610-1.
- Neelands, David (2009). "Predestination and the Thirty-Nine Articles". In Kirby, W. J. Torrance; Campi, Emidio; ISBN 978-90-474-2898-5.
- Overell, M. A. (1984). "Peter Martyr in England 1547–1553: An Alternative View". The Sixteenth Century Journal. 15 (1): 87–104. JSTOR 2540841.
- Rester, Todd M. (2013). "'Dominus dixit': principles of exegetical theology applied in two loci of Peter Martyr Vermigli's I Corinthians commentary". Reformation and Renaissance Review. 15 (1): 9–19. S2CID 159808893.
- Schantz, Douglas H. (2004). "Vermigli on Tradition and the Fathers: Patristic Perspectives from His Commentary on I Corinthians". In ISBN 978-90-04-13914-5.
- ISBN 978-0-19-513047-8.
- Sytsma, David S. (2018). "Vermigli Replicating Aquinas: An Overlooked Continuity in the Doctrine of Predestination". Reformation and Renaissance Review. 20 (2): 155–167. S2CID 171529953.
- Taplin, Mark (2004). "Vermigli, Pietro Martire [Peter Martyr] (1499–1562)". doi:10.1093/ref:odnb/28225. Retrieved 22 December 2015. (Subscription or UK public library membershiprequired.)
- Venema, Cornelius P. (2002). Heinrich Bullinger and the Doctrine of Predestination: Author of "the Other Reformed Tradition"?. Texts and Studies in Post-Reformation Thought. Grand Rapids, MI: Baker Academic. ISBN 978-0-8010-2605-8.
- Wright, David (2009). "Exegesis and Patristic Authority". In Kirby, W. J. Torrance; Campi, Emidio; ISBN 978-90-474-2898-5.
- Zuidema, Jason (2011). "Peter Martyr: Protestant Monk?". Reformation and Renaissance Review. 13 (3): 373–386. S2CID 159676280.
- ——— (2008). Peter Martyr Vermigli (1499–1562) and the Outward Instruments of Divine Grace. Göttingen, Germany: Vandenhoeck & Ruprecht. ISBN 978-3-525-56916-0.
Further reading
- Baumann, Michael (2016). Petrus Martyr Vermigli in Zürich (1556–1562) (in German). Göttingen, Germany: Vandenhoeck & Ruprecht.
- Campi, Emidio, ed. (2002) Peter Martyr Vermigli: humanism, republicanism, reformation = Petrus Martyr Vermigli: Humanismus, Republikanismus, Reformation. Genève: Droz.
- Pollard, Albert Frederick (1911). . Encyclopædia Britannica. Vol. 27 (11th ed.). pp. 1024–1025.
External links
- Works by Peter Martyr Vermigli at Project Gutenberg
- Works by or about Peter Martyr Vermigli at Internet Archive
- Works by Peter Martyr Vermigli at Post-Reformation Digital Library
- Correspondence of Peter Martyr Vermigli at Early Modern Letters Online
- Works by Peter Martyr Vermigli at LibriVox (public domain audiobooks)